Sermons (LXXX Sermons etc.); Holy Sonnets

men; by this bleing, the whole by is ble. And therefore net only they which hve been »alted it te lt OE t court "', as itis said of the kins seants; t ail that are t sal  t¢ cart z', (as Christ calls his church, his aposfles) ail that love m ve sal with teels, and eaœe ith e another TM, all that are sensible of the spiritual life, and growth, and good taste that they bave by the Goel, are bound te praise him, te maify him for ever, that bath vouehsafed  a relio king, and religious out of underaading. Many other happinesses are rooted in the love.of the subject; and of his confidence in their love, his very absence frein  is an argument te us. His continu able with us hath beea au argument of his love te us; and this long progress of his la an ment of his assurance of our loyalty te him. It is an argument also of the good habitude and constitution te which he bath brought this state, and h little harm they that wish ill te it, are able te de, upon any advange; Han¢ in vobisfiduciam ertlmucuntt*; Thisconfidence of his makes his home-enemies more afraid, than his laws, or his trained-bands; t contemni tiunt, cure relinquutur; Vhen they are left te their lignity, and te de their worst, they discern in that, how despicable and contemptible a party they are. Cure in nteriora imperii secditis, Vhen the leing may go  fr fmm the hea kingdom, and the enemy be able te make no use of his absence, this makes them see the deerateness of their vain imaginations. He is net ne frein us; for a noble pa of this by, (out nation) is ne with him, and a royal  of his by stays with us. Nehher is the farthest pe that he goes , any other than new, when,  the Roman orator ' said; un¢ demum jura$ orbem tear-um ecrv pi.um, cure in illo niMl videmus al/enum; New it is a mfort  loek upon a map of the worl when we can see nothing in it that is net o o; se we may y, New if is a pleasnt sight te look upon  map dE this idand, when it is a one. As we had him at st, and sha bave him ain, fmm that kingdom, where the natural dys are longer than ours are, se my he bave longer days with us, than evoe any dE our * E iv. 14. zoo Matt. v. 13. zoz fark ix. 0. zo, Iamertinus laxio. ze, Eeni.

princes had; and  he hth imalltatemram ibi, fllium:ibi imilem, ( it ws aid of Conntine,)  peculi immo lity, hot to die, becuao ho ah livo in h aon;  in the fulness of time, nd in the accomçlishment of G'a çurçoees him, may ho bave the happinesa of the other immortMity, and peacefly surrender aH his croxs in exchange of one, a cro of immol glory, which the Lo the right Judge lay up for him against that day. To conclude all, and to go the right way from thin which we see, to things which we see hot, by consideration of e king, to the contemplation of God; since G bath me us his tenan of this world, we are bound, hot only to pay out ren, (spiritual duties and seces towar him,) but we are bound to reparations too, to contribute o help to oeciety, and such external duties helong to the intenance of this world, in which Ahnighty God bath choeen to he glored. If wa hve these two, pens of hea, and grace of lips, then we do these two; we pay o rent, and we keep the wodd in oepamtion; and we shall throuh aH those eps and gradations, which St. Amhro harmoniously, melodiously express, to be si  timorem, to be the servants of God, and live in his fear to be mercenarii laoeem, m be the workmen of G, and labour in his vineyard; fo be fllii er laacrum, to be the sons of God, and preserve that inheritance which was sled to  at fit, in baptism; and ]ast of ail, amici  virttem, by the good use of his gifts, the King of kings all be out ffiend. That which he said to his apostle his Spirit shall y to our irit here, and seal it fo us for a covenant of sait, an everlaing, an irrevocable covent, Hfortl call I you hot «eantê, but I lae call you friendê, fir ail that I hare heard of my ather, bave I ruade knou'n nnto you And the fruition of this friendship, whieh neither slaekens in out lire, nor ends at out denth, the Lord of lire, for the dth his mt innocent Son, aflbrd to us all. Amen.

2 ComzmAs iv. 6. For God who commanded light te shine out of darkness, bath tdUned in out hearts, te give the light of the knowledgc of the glory of God, in the face of Jesus Christ.

Tn. first book of the Bible, begins with the beginning; In yriacipio, says lloses, in Gcnesis; In the begin»blg God created heaven and earth: and can there be anything prius pri»witffo, belote tho beginning . Belote this beginning, there is. The last book ofthe Bible, (in the ordcr as they were written) the Gospei of St. John, begins with the saine word too; Inprincipio, says St. John; I the beginMng was the Word: and here, wvissmum primum, the last beginning is the first; St. John's beginning, belote lIoses; lIoses speaking but of the ereature, and St. John of the Creator; and of the Creator, before ho took that naine, betbre ho came te the act of creation; as, #he IVord was with God a,d was God fi'om ail eternity. Out present text is an epitome of both those beginnings: of the first beginning, the creation, when God commauded liyht te shine out of darkness: and of tho othcr beginning, which is indeed the first, of him, in whose face we shall bave the 'nou'ledgs of the glory of God, Christ Jesus. The first book of the Bible, is a revelation, and se is the last, in the order as they stand, a revelation too. Te declare a production of alI things out of notlaing, (wlaich is lloses' work;) that when I de net know, and care net whether I know or no, what se contemptible a creature as an ant is ruade of, but yet would fain know w|mt se vast, and se considerablo a thing as an elephant is ruade of; I tare net for a mustard-seed, but I would fain know what a cedar is ruade of: I can leavo out the consideration of the whole earth, but wou]d be glad te know what tho heavens, and the glorious bodies in the heavens, sun, moon and stars are ruade of; I shall bave but one answer frein lIoses for ail, that ail my elephants, and cedara, and tho heaveus that I consider, were ruade of nothing; that a cloud is as nobly born, as the sun in the heavens; and a beggar, as nobly as the king upon earth; if we consider the great graud-father of them ail, tobe nothing: to produce light of darkness thus, is a revelation, a manifestation of that, which, till then, was hot: this Moses does. St. John's is a revelation too: a manifestation of that state, which shall be, and be for ever, after ail those which were produced of nothing, shall be returned and resolved to nothing again; the glorious state of the everlasting Jerusalem, the kingdom of heaven, hTOW this text is a revelation of both these revelations: the first state, that v«hich Moses reveals, was too dark for man to sec; for it was nothing: the other, that which St. John reveals, is too bright, too dazzling for man to look upon; for it is no one limited, determined object, but all at once, glory, and the fear and fountain of ail glory, the face of Christ Jesus. The Holy Ghost bath showed us both these, severally in iMoses, and in St. John, and both together in St. Paul, in this text: where, as the sun stands in the midst of the heavens, and shows us both the creatures that are below it, upon earth, and the creatures that are above it, the stars in heaven; so St. Paul, as he is ruade an apostle of the Gentiles, stands in the midst of this text, (God bath shined in our hearts:) ours, as we are apostolical ministers of the Gospel; and he shows us the greatness of God, in the creation which was belote, when God commanded light out of darkness; and the goodness of God which shall be hereafter, when he shall give us tlze light of the knowledye of the ylory of God, in the face of Christ Jesus. So that this text, giving light, by which we see, light comnmnded by God out of darkness; and the object whieh we are to see, the knowled.ae of the glory of God; and this object being brought within a eonvenient distance to be seen i the face of Jesus Christ. And a fit and well-disposed mediam being illumined, through which we may see it, God having shined in out hearts, established a minist T of the Gospel: for that purpose, if you bring but eyes, to that which this text brings, light, and object, and distance, and means, then, as St. Basil said of the Book of Psalms, upon an impossible supposition, If ail the other books of Seripture eould perih, there were enough in that one,

SEIo CL|V.] PIEACHED AT Tn PIT&Lo 1 J'or the catechsin of all that did bclicve, nd for the convncin oç M1 that dkl net: se iç ail the othcr writins of St. Pul couM perih, this text were cnouh te carry us throuh the bo(ly oï divinity, from the cradle of the world, in the creation, when God commanded light out of darkness, te the grave; and beyond the grave of the world, te the last dissolution; and beyond it, when we shall have fully, tte llytt of tle i'wwledye of te ylory of God, in tkeface of 6'hrbt Jeu. Nov, whilst I ara te spcak of ail this, which is omne,cibile, all, and more than can fMI within the comprehension of a natural man; for it is the beginning of this world, and it is the way te the next, and itis the next world itself, I comfort myself at my first setting out, wit]l that of St. Gregory, Puryata aures, et homintm yratiam aci, ci, one Dei domtm e,t? I take if for one of God's great blessings te me, if he have given me nov an auditoi T, pur.qatw avri,, of such spiritual and cireumcisecl ears, as eome net te hear that wisclom of words, whieh lnay make the cross of Christ of none eiTect; nmch less such itching ears, as corne te hear popular and seclitious calumnies and scandais, and rêproaehes, cast upon the l)resent state and governnent. For a man rnay make a sermon, a satire; he may make a prayer, a libel, if upon eolour of preaehing, or praying, against toleration ot" religion, or persecution for religion, ho would insinuate, that any such tolerations are preparetl for us, or such persecutionrs threatened against us. But if for speaking the mysteries of your salvation, plainly, sincerely, inelegantly, inartifieiaily; for thc gold, and net for the fashion; for the matter, and net for the ferre, nancl, cor opuli yratiam, my service may be acceptable te God'rs people, and available te their edifieation; nonze Dei donum, shall net I call this a great blessing of God. Belo-ed, in him, I must; I de. And therefore, because I presume I speak te sueh, I take te myself, that which follows there, in the saine father, that he that speaks te sueh a people, does net his duty, if" he consider net deliberately, Quibt,,, quando, quattum lo9EEuatur; Both te whom, and at what rime, and how nmch he is te speak. I consider the persons; and I eonsider that the greatest part, by much, are persons born since the reformation of religion, since the death of idolatry in this land; and therefore net naturalized by conversion, by transplantation frein VOL. ri. L

146 ilt, EAC|IED AT Trie SiITAL. tSEH. CLIV. anotber religion to this, but born tbe natural cbildren of tbis cbnrcb; and therefore, to sucb persons, I need not lay hold upon any points of controverted doctrine. I consider Mso quando, the time; and I consider, tbat it is now, in tbese days of Easter, when tbe greatest part of this auditory, bave, or will renew their bands to Christ Jesus in tbe sacrament of lais body, and lais blood; tbat tbey will rather lose theirs, tban lack his: and tbcrefore towards persons, wbo bave testified tbat disposition in tbat seal, I need hot depart into any vebement, or passionate exhortations to constancy aud perseverance, as tbough there were occasion to doubt it. And I considcr last]y, quantum, bow much is necessary to be spoken to such a peop]e, so disposed; and tberefore, fartber than the custom, and solemnity of tbis day, and place, lays an obligation upon me, I wi]l not extend myself to an unnecessary lenoEh; especially, because that which shall be said by me, and by my brethren which corne after, and were worthy to corne before me, in this place, is to be said to you again, by another, who alone, takes as much pains, as ail we, and ail you too: hears ail, with as much patience as ail you; and is to speak of ail, with as much, and more labour, than ail we. Much therefore for your case, somewhat for his, a little for mine own, with such succinctness and brevity, as may consist with clearness, and perspicuity, in such nmnner, and method, as may best enlighten your understandings, and least encumber your memories, I shall open unto you that light, which God commanded out of darkness, and that light by whieh he bath shined in out hearts; and this light, by which we sha]l bave t]w knowledye of the ylory of God, in the fwe of Christ Jêsus. Our parts therefore in these words, nmst necessarily be three; three lights. The first, shows us our creation; the second, our vocation; the third, our glorification. In the first, we, who were but, (but what.0 but nothing, were made creatures: in the second, we, who were but Gentiles, were ruade Christians: in the third, we, who were but men, shall be ruade saints. In the first, Go,1 took us, when there was no world: in the second, God sustains us, in an ill world: in the third, God sha]l crown us, in a glorious and joyful world. In the first, God made us; in the second, God mends us; in the third, God shall perfect us. First,

S.'R. CLIV.J PnEACHED AT TriE SPITALo 17 God r, omrnand liylt out of darkw.ss, that man might see the creature; then he shined in out lwarts, that man might see himself; at last, he shall shine se in thefa of Christ Jesu, that man may see God, and lire; and live as long, as thnt God of light and life shall lire himself. Every one of these parts, will bave divers branche; and itis time te enter into them. In the first, the creation, because this text does net purposely and prirnarily deliver the doctrine of the creation, net prove it, net press it, net enforce it; but rather suppose it, and then propose it by way of example and comparison; (for when the apostle says, G'od, who commanded liyt out of darkne, hatl siined in out hêarts, he intimate8 therein, these two propositions: first, that the saine God that does the one, does the other too; God perfects his works; and then this proposition also, as God hath done the one, he bath done the other: God himself works by patterns, by examples). These two propositions shall therefore be our two first branches in this first part. First, idem Z)eus, the saine Goal goes through his works; and therefore let us never fear that God will be weary: and then sieur YDeus, as God hath don.e, he will de again; he works by pattern, and se must we: and then frein these two, we shall descend te our third proposition, quid Z)eus, what God is said te bave done here; and it is, that he commanded light out of darkncss. In these three, we shall determine this part; and for the branches of the other two parts, our vocation, and out glorification, it will be. less burden te your naemories, te open them then, when we corne te handle the parts themselves, than altogether new. New we shall proceed in the branches of the rst part. In this, out ftrst consideration is, idem 19eus, the saine our Goal goes through ail. Those di-ers heretics who thought there were two Gods, (for Cerdo thought se, and Marcion thought se too; the Gnostics thought se, and the Manichees thought se too) though they differed in their mistakings, (for errer is always manifold, and rnultiform)yet ail their errors were upon this ground, this root, they cotdd net cornprehend that the same God should be the God of justice, and the God of mercy too;. God that had an earncstness te punish sin, and an easiness te pardon sin too. Cerdo, who was first, though he ruade two gods, yet he used thcm oth rcasonle wel]; for with hm, 1?«r on u, trjts z: one of his gods is perfectly good, merciful; and the other, though he be hot so very good, yet he is just. Marcion, who came after, s,ys worse; Because he could not discern the good purposes of God in inflicting judgrnents, nor the good use which good men make of his corrections; but thought ail acts of Iris justice to be calamitous and intolerable; and naturally evil: therefore with him, alter bonus, alter malus; he that is the merciful god, is his good god; and he that is so just, but just, is an iii god. Itence they came to call the God of the blew Testament, a good God, because there was copiosa redemlotio, plentiful redemption in the Gospel: and the God of the Old Testament, malum Deum, an iii God, because they thought ail penalties of the lady, evil. They came lower; to call that God, which ereated the upper region of man, the brain, and the heart, (the presence and privy chamber of reason, and eonsequently of religion too) a good God, because good things are elmcted there; and that God that created the lower region of nmn, the seat and seene of carnal desires, and inordinate affections, an iii God, because iii actions are perpetrated there. But idem Deus, the saine God that commanded liyht out of darkness, latl shined in our hearts: the God of the law, and the God of the Gospel too; the God of the brain, and the God of the belly too; the God of mercy, and the God of justice too, is ail one God. In ail the Scriptures, you shall scarce find such a demonstl'ation of God's indiguation, sueh a severe execution, as that upon the Syrians; when, aftcr the slaugllter of one hundred thousand foot in the ficld in one day, the walls of the eity, into whieh they fled, fell, and slew twênty-seven thousand more. The armies of the Israelites were that day, but as little./locbs of kids, says the text there; and yet those few, slew one hundred thousand. The walls of Aphak promised succour; and yet they fll, and slew twenty-seven thousand, blow from whence proceeded God's vehement anger in this defeat  The prophet tells the king the cause; Because the,trians hae said, Tke 1,ord is the God of the bilL% but he is hot God of the alleys. The Iraelites had beaten them upon the hills, and they eould not attribute this to thelr

SEIo CLIV.] PREAnED AT Trie SPITAL. 149 forces, for they werc very srnall; they must necessarily ascribe it te their God; but they thought they might fintl a way te ho too hard for their God: and therefore, since he was a God of tho mountains, they would fight with him in the valleys. But tho God of Israel is idem ])eus, one and the saine God. He is J««yatizus and Va[[onia both, as St. Au-ustine speaks out of the loman authors: He is God of thc mountaius, hc can exalt; and he is God of the vaileys, he can throw down. Oitr agc bath produced such Syrians, too; men, who, after God hath deelared himself agaiust them many ways, bave yet thonght they might gct an advantage upon him me other way. They begun in rebellions; anirnated pcrsons of great blood, and great place te rebe]: their rebellions God frustrated. Then they came te say, (te say in actions) Their God is God of rebellions, a God that resists rebellions; but he is no God of excommunications: then they cxcommunicated us. But our God cast those thunder-bolts, those br«tafi«ltnina, into the sea, no man took tire at them. Then thcy said, He is a God of excornmunications, ho will net snfl'er an excommunication stolen out in his naine, agaiust his children, te de any harm; but he is no God of invasion, let us try him there: then they procured invasion; and there the God of Israel showed himself the Lord of hosts, and scattered them there. Then they said, Ho is the God of invasions, annihilates them; but ho is net the God of supplantations; surcly their God will net pry into a cellar, he will net peep into a vault; he is the God of water, but he is net the God of tire; let us try him in that element; and in that element, they saw one anothcr justly eviscerated, and their boxvels bnrnt. Ail this they bave said, se as 'e bave heard them; for they have said it in loud actions, and still they say something in corners, which we de net hear. Either he is net a God of equivocatious, and therefore let us be lying splrits in the mouths of seine of his prophcts, draw seine men that are in great opinion of learning, te our side, or at least draw the people into an opinion that we bave drawn them; or else, ho is net the God of jealousy and suspicion, and therefore let us supple and slumber him -ith security, and pretences and disguises. But ho is dera ])e«s; that God who bath begun, and proceedcd, will persesoero in mcrcy towards us. Our God is net

]50 PREACHED AT THE sPITALo [SEIo CL|Vo out of breath, because he bath blown one tempest, and swallowed a navy: out God bath not burnt out his eyes, because he bath looked upon a train of powder: in the light of heaoen, and in the darkness o bel], he secs alike; he secs not only ail machinations of hands, when things corne to action; but ail imaginations of hearts, when they are in their first consultations: past, and prescnt, and future, distinguish not his nanào; ail is one time to him: mountains and valleys, sea and land, distinguish hot his «tbi; ail is one place to him: ll*ken I begin, ays God to Eli, I 'ill nol{'e an end; hot only that ail God's purposes shall havo their certain end, but that even then, when he begins, he makes an end: from the verybeginning, imprints an infallible assurance, that whom he loves, he loves to the end: as a circle is printed ail at once, so his. beginning and ending is ail ono. Make thou also the same interpretation of this idem Deus, in aH the vicissitudes and changes of this world. Hath God brought thee from an exposititious child laid out in the streets, of uneertain naine, of unknoaa parents, to beeome the first foundationstone of a great family, and to ennoble a posterity . Hath Goal brought thee from a earrier's paek, upon which thou camest up, to thy change of foot-eloths, and coaches. Hath God brought thee from one of these blue coats to one of those searlet gowns. Attribute hot this to thine own industry, nor to thine own frugality; (for, industry is but fortuue's right hand, and frugality her left;) but corne to David's acclamation, Dominusfecit, It is the Lord's doing': that takes away the impossibility: if the Lord will do it, it may be, it must bo donc  but yet eveu that takes hot away the wonder; for, as it follows there, Domint«sfecit, et est mirabile, though the Lord have donc it, it is wonderful in out eyes, to sec whom, and from vhence, and whither, and how God does raise and exalt some men. And then if Goal be pleased to make thee a roi] written on both side n history of adversity, a wel] as of prosperity: if when he hath fiLled his table, with the story of Mardoeheus, a man strangely raised, he takes this sponge, and wipes out al] that, and writes down in thee, the story of Job, a man strangely ruined, al] this is idem Des, still the saine God, and the saine purpose in that God, still to bring thee z Psalm cxviii. 22.

nearer te him, though by a lower way. If then thou abound, corne net te say with the over-secure man,,S'oul gou as yoo laid up, tir many rs, take thi ee, eat, drink, and be merry: and if thou wang oeme net te that impatience of that prophet, ati t, Lord, this is enough, new take away my life: nay, though tho Lord le thee into tempmtion, and de net deliver thee frein el, but let theo fall into a sin, though ho let th fall se far, as te doubt of his mercy for that sin, yet idem all this while, all this is tho samo God; and even that voice, though it bave an accent * of despair in if, is the voico of G and though it be oken in the mouth of the devil, it is G fiant spcaks it; for even then, when the devil possses man, (d po sexes the dovil. God can mako his profit, and thine, of thy sin: ho oan make tho horror of a sin committed, e occasion of thy repentance, and his mercy: for,,S'hall here be evil in a city, and the Lord bath net d t'? God is no disposer te sin, but he is the dispoeer of sin: God is net lord of sin, as author of sin; but he is the lord of sin, as steward of it: and he dispenses net only for out sins, but the sins themselv. G imprints net that obliquity, infuses net that renom that is in our sinful tions, but God can extrct good out of bad, and cordi out of poioen. Be net thou therefore too nimble a phister, ner too preming an advocate aginst thine own so: concludc net too sn, that ;od hth fouken thee, boeae ho bath let thee rail, and let thce lie oeme time, in seine sin: you know who did se, and yet was mau ccording te God's own heart; for God bath set his hca upon that way, te glorify himself out of David's repennce, rather than out of his innocence. In thc hil, nd in the valleys too; in spiritual, as we as in temporal prosperity and adversity too; in the Old, and in the New Testament  in the wys of mercy, nd of justice t, thou mayest find the me God, who is in every chan im Det; God, tht is, the saine God, who commnded light out of darkness, hth shined in our heas: and se we hve donc with the first proposition. The next is, sicu Deus;  God bath donc the one, se he hath the other. God brings himoelf inm comprison with himse:  Le xii. 19.  Amos ifi. 6. " FoHo editio, "accot."—Ev.

our unworthiness changes net his nature: his mercy is new cvery moruing; and, his mercy endureth for over. One generation is a preeedent te another, and God is his own example; whatsoever ho hath donc for us, ho is ready te de again. When ho had once writtcn thc law lu stonc tables, for the direction of his pcople, and that Moses in an over-vehement zeal and distemper, had broke those tables, God turned te his preeedent, remembered what ho had donc, and does se again; ho writes that law again in new tables. ,Vhen God had given us the light of thc Reformation for a few years of a young king, and that after him, in the rime of a pious truly, but credulous prineess, a eloud of blood over-shadowed us in a heavy persecution, yet God turned te his precedent, te the example of his former mercy, and in mercy re-established that light, which shines yet amongst us; and (if the sins of the people extinguish it net) shall shine as long as the sun and moon shall shine above. Tho Lord's hand is net shortoued, ner weakened in the ways of justice; and his justice hath a sieur, a prccedent, au example too. There is sieur Kore s, if we sin as Kore and his complices sinned, as Kore and his complices xvc shall perish. Therc is au anathe-ma icut illud, Thou slalt net brinff an abomination into ty ouse «, (net an idolator into thy house) lest thou be an accursed tldny, sieur illud, as guilty in the eye of God, as the idolator himself. There is sieur 3Iidian; God can de unto the men of these times, as ho did unto the lIidianites, as toSioera, as te Jabin , which perished, and became as the dung of t ho earth. Ho eau make their nobles s&ut Oreb sieur Zeeb, like unto Oreb, like unto Zeeb, and all their princes sicu$ Zebalz, s&ut 8almat. Thero are precedents of his justice too. ]But yet in the greatest act of his justice that over ho did, which was the general drowning of the whole world, though that hiatory retnain as an everlasting demonstration of his power, and of his justice, yet ho would net have it remain as a precedent; but ho records that, with that protestation, I will w more ourse the earth, or smite azy more, every living thing, as I bave doue: though I hve showed that I can de it, and bave donc if, I will de it no tnore. God forbears, and waves lais owa example in matter of justice; but God noyer showed any mercy, but ho s Num- xvi. 40. • Deut. vil 26.  Psalm LX.xxiiL 9.

desires that that mercy may be recorded, and produced, and plcadcd te out conscience, te the whole congregation, te God himself, as a lcading and a binding case, as ho cotnmanded light out of darkncss, se ho bath shined in out hearts. God proceeds by cxample, by pattem: even in this first great act presented in out text, in the creation ho did se. God had no cxtcrnal pattern in the creation, for there was nothing extant; but (iod had frein all etcrnity au internal pattern, an idea, a proconception, a ferre in himse|f, according te which ho produced every creature. And when God himself proceeds upon pre-conceptions, premcditations, sha|l we adventure te de, or te say any thing in his service unpremeditately, extempora]ly . ]t is net God's way. New, it is a penurious thing, te bave but one candle in a room: it is too dira a lîght te worl< by, te lire by, te bave but ru|e and precept a|one; rule and examp|e together, direct us fully. Vho shall be our example. Idea noi omlnis Crit« Jesu . If thou wilt ho a new ereature, (and, eircumeision is nothing, uncireumcision nothing, but only te be a new ereature) thon Christ is thy idea, thy pattern, rhino original: for, (2uid in ce zon «o'um? Vhat was there in him that was net new. Whcn was there sueh a conception, of the Holy ihost. Sueh a birth, of" a Virgin. Such a pregamney, te dispute se, se young, with such men. XVhen sueh a death, as God te die. XVhen such a lire, as a dead man te raise himself again. QMd in ce zo wvum? Te be produeed by this idea, built up by this model, copied by this original, is truly, is only te be a new creature. But that thou mayest put thyself into the way te this, it is usef"ully said, nim vero, cerum vitw ffenu aibi con, tituere; Certainly te undertake a certain profession, a eaIling in this world, and te propose te ourselves the example of seine good, and godly man in that ealling, whose steps we will walk in, and whom we will make out preeedent, 'aMi raomenti eaeduco, says that father, is a matter of se great importance, as that upou that (says he) lies the building of. out whole lire. That little philosopher Epictetus, eould give us that rule; XVhensoever thou enterprisest, any action, says he, eonsider what Socrates, what Plate, (that is, what a wise and religious man) would bave donc in that case, • Hierome.  Nazianzen.

and de thou se. This way out Saviour directs us; I ha«#iven you an exaraple o: it is net only maatum noeum, but exemplum noeum, That ye should de, even  I haro donc unto you. And this is the way that the 3posfle directs us te, Bretren, befollow« OE me: and beo he could net be alw3ys with them, he ds, Loo o them whih walk se, a» you hae  for an ample. Love the legends, the lires, tho tions, and love the sayings, tho apophthe of goed men. In ail tempmtions like Joseph's temptations, love Joseph's words, How can I de thi 9reat wicke ne», and tin again»t God? In all temptations liko Job's tcmptations, love e words of Job, 5'hall we re¢eiv good at th hand$ of God, and »hall  net reiv vil? In aH mptations liko te Shadrach's and lais fellow-confessom', love their words, Out God is abl te deliver, and h will liv us: but OE t, we will net »erv ty god, or worhi T thi i»my#'. Cerminly, without the practice, it is scarce te ho discern, what case and what, profit there is, in pressing certain and good examples te ouru4ves. And when you bave ruade up your p'ofit that way, rectified youself by that course, then, as your sons wito by copies, and your daughters work by samprs, be every father a copy te his son, evo mother a samplar te ber daughter, and every houso will ho an univemity. Oh in how blesscd a nearne te thcir direction, is that child, and that servant, and that parishioner, who, when thoy shall say m Aimighty God, by way of prayer, SVhat shall I de, te get etornal lire $ shall llear God anuwcr te them by his Spirit, De but m thou sst thy father de, de as thou seest thy mtor de, de as thou est thy ptor de! Te bocome a precedent, govern thyself by proeedont first; which is ail thc doctrine that I intended m deduco out of this second proposition, »çicut Deus, As d commanded light out of darkno, se he hath shined in out hoar: God did  ho had dono before: and se we pass frein tho idem Des, and tho M¢ut Deu», te the Quid Det, SVhat that is wch God hath donc here, he ¢ommanded liyht out OE darkne. Tho droing of tho first world, and tho rpairing that again; tho burning of this wofld, and sblishing another in havon, te John fi. 15. Il Phi. fil l& tt Gen. xxx. 9. ma Job ri. 10. m, Dan. fil 17.

do not o much strain • man's reason, as the creation,  creation of ail out of nothing. For, for the repairing of the wor]d after the flood, compared to the creation, it was eight to nothing; eight persons to begin  world upon, then; but in the creation, noue. And for the glory which we receive in the next world, itis (in some sort) as the stamping of • print upon  coin; the metal is thire already, a body and • soul to receive glory: but at the creation, there,vas no soul to receive glory, no body to rcceive soul, no stuff, no matter, to make a body of. The less anything the less wo know it: How invisible, how unintelllgible ît thing then is thls nothing! We say in the school, Deu» co.qnoscibilior anyelis, We have botter menus to know the nature of God, than of angels, because God hath appeared and manifested himself more in actions, than angels bave donc: we know what they are, by knowing what they bave donc; and it is very little that related to us what angels bave donc: Vhat then is tlere that can bring this nothing to out understanding . Vhat hatl that doue . A leviathan, n whale, from n grain of spawn; an oak from a buried acorn, is a great; but n ,reat world from nothing, is a strange improvement. Ve wonder to sec a man fise from nothing to n great estate; but that nothing is but nothing in comparison; but absolutely nothing, merely nothing, is more incomprehensiblo than any thing, than all things together. It a state (if a man may cal] it • state) that the devil himself in tho midst of his torments, cannot wish. No man can, the devil himself cannot, advisedly, deliberately, wish himself to be nothing. It is truly and safely said in the school, that whatsoever can be the subject of a wish, if I can desire it, wish it, it must necessarily ho botter (at least in my opinion) than that whieh I bave; and whatsoevr is botter, is not nothing; without doubt it must necessarily produce more thankfulness in me, towards God, that I ara a Christian; but certainly more wonder that I ara a creaturc: it is vehemently spoken, but yet needs no excuse, which Justin Martyr says, Are ipse quidem Domino fldem haberem, &c. I should scarce believe God himself, if ho should tel] me, that ny but himself created this world of nothing; so infallible, and so inseparable a work, and so distinctive a character is it of the

] PREACHED AT THE SPITAL. tSER. CI,IV. Godhead, to produce any thing from nothing; and that God did when he commanded light out of darkness. Moses stands hOt long upon tho creation, in tho description thereof; no moro will we: SVhen thero,vent but a word to tho making itsdf, why should wo make many words in the description thereof. We will thereforo only declare tho three terres in this proposition, and so proceod; first, God commanded, then he commanded light, and light out of darknoss. For the first, that which we translate hero commanded, is in St. Paul's mouth, the samo that is Moses' di«it, and no moro; God said it. But then if he said if, Cul diait? To whom did he say it. Procopius asks tho question; and he answers himsoif, Dixit angdis, Ho said it to tho angels. For Procopius bdng of that opinion, which very many wero of besidos himsdf, that God had made tho angels some time beforo ho camo to tho creation of particular creatures, ho thinks that when he camo to that, he called the angels, that they, by seeing of what ail other creatures were ruade, might know also of what stuff thomselves,vero mado, of tho common and general nothing. Somo others had said, that 'od said this to tho creaturo itself, which was now in fleri, (as wo say in tho school) in the production, ready to bo brought forth. But then, says Athanasius, God would haro said,Sis lua, and hot,sit luz: he would have said, Bo thou, 0 light, or appear and como forth, O light, and hot let there be light. But what needs ail this vexation in Procopius, or Athanasius. XVhenas dicere sDei e intellçqere eju« 2oracticum: when God would produee his idea, his preeonception into action, that action, that production was his dixit, his sa)-ing. It is, as wo say in school, actus indicativus yracticl intdlectus; God's outward deelaration of an inward purposo by exeeution of that purposo, that hls diait, his saying. It is sutticiently expressed by rabbi Moses, In creatione dicta sunt voluntates; In tho act of creation, tho will of God, was tho word of God; his will that it should be, was his saying, Let it be. Of Ç-.hich it is a convenient example which is in tho prophot Jonah, Tte Lord ffmle,«nto tte fls, and it omited Jo'aal «on te dry land"; that is, God would have the sR. cLv.] RAcnEv A n svL. ]57 fish to do it, and it did it. God spako thon in tho cretion, but ho spako inàbi[iter, says St. Austino, without uttering 3ny und. He ake, but he ake intemporaliter, ys that father too, without spending any timo in distinction of syllables. But y when he spoko, aliguis addt, as Athanius presses it; surely thero w mebody with him; there w, ys ho. Who  Verbure ejus aJfult, et adfui,çiritus ejus, ys he, truly, Tho second pern in tho Trinity, his ernal Vord; and the third person, tho Holy Ghost, wem both there at tho creation, and  them ho spoke. For, y te IVord of te Lord were te e«ens fram, and all te host  tem; »irltu oris us, by tat »irt ta procee(œeeJ from Mm, says David. Te çpirit of God at ado me s; and, Ry Ms,irit e at yarnised te eazens'. So that in one word, thou, who wast nothing, hast emp]oyed and set on work, tho hrt and hand of M1 the three persons, in the bless and glorious Trinity, Father, Son, and Holy Ghost, to the ing of rime; and thon what oughst thou to be, and to do in retribution  and hot to make thee, that which thou Christian, but even to make thee tt, wherein ou st equal to a worm, to a ain of dust. Hast thou put the whole Trinity to busy themselves upon thee  and therefore what shouldst thou Le towrds them  But here, in this branch, we consider hot so much; hOt his noblest creature, man, but his first cature, light: ho commnded, and ho commanded light. And of liht, we say no mo in this ploeo, but this; that in all tlm Scriptures, in which the word light is vcry ofn metaphorically applied, it is noyer applied in an ill sense. Christ is cMlcd a lion; but there is an ill lion 0, that seeks whom ho may devour. Christ is the serpent that was exalted an ill serpent, that did devour us ail at once. But Christ is the light of the world, and no iii thing is cMled light. Light w God's sinaturo, by which ho set his han to the creation: and therefore, as princes sign above the letter, and not below, God ruade light first; in that fit creature ho declared majesty; the lnore, in tht ho commanded light out of darkness. There w3s lumen de lumie before; light of ]ight very God of very God; a eternal Son of au cternal Father, before: but liht s  xi. 6. s Job xxii. 4. so Job xxi. 13.

] PREACFIED AT THB SPiTAL. SBR, out of darkness, is music out of silence. It was one distinct p]ague of Egypt, darkness above; nd one distinct blessing, that the cbildren of Israel had, light in their dweilings. But for some spiritual pplications of ligbt nd darl,mess, we shall have room again; when, after we shall bave spoken of out second part, out vocation, as God bath shined in out hearts, positively, we shall corne to speak of that shinin comparatively, that God bath so shincd in our bearts, as he commanded light out of darkness. And to those two branches of out second part, the positive and comparative, consideration of tbat shining, we are in order, corne now. In the first part, we were ruade; in this second, we are mended: in the first, we were broubt into tbis world; in this second, we are ]ed througb it: in the first, we are creatures; in tbis, we are Christians. God bath shined in our hearts. In this part, we shall bave two branches; a positive, and a comparative consideration of tbe words: first, the matter itself, what tbis shinlng is; and it is the conversion of man to God, by tbe ministry of the Gospel; and secondly, how this manner of expressing it, answers tbe comparison, As God commanded liy out of dar - nes, so he bath sMned in o" earts. And in tbe first, the positive, we sha]l pass by tbese few and short steps: first, Godes action, l[uxt, he shined; it is evidence, manifestation: and then, the time, wben tbis day breaks, when this sun rises Illuxi, be bath shined, he bath donc enouh a]ready. Thirdly, the place, the spbere in wbich he shines, the orb which he bath illumined, in cordius: if he s]ine, he shines in the heart. And lastly, the persons, upon whom he casts his beams, in co'dibu nos'i#, in out hearts. And having passed these four in the positive part, we shall descend to the comparative; as God commanded of d«r/t'ws, so he bath sMned in out ear. First then, for God's action, his working in the Christian church, which is out vocation, we can consider man to be ail, to be ail creatures; aecording to that expression of our Saviour's, Go, lreaci tl Gosel to every creatu'°; and agreeable to that largeness in which he received it, the apostle delivers it, T Gosel is reaced to every creat«r znàer eaze: the properties, the qualities of every ereature, are in man; the essence, the exist- o ]ffark xvi. 15.  Colos. L 23.

s. cv.] .xcD x T. XL. 159 ente oî eve creatre s çor man so mn s eve creature. An tereîore te phloher draws man nto o narrow a ]e, when e ys e s [ro#mo, an arment oî the or] n little: azianzen gh-es im but is due, wen e s him muum may»um,  world to which ail the st oç tbe world is b subordinte: for all the world besicles, is but G's foestoel; man sits down upon his riht hand: and howsoever God be in ail the world, yet how did God dwell in mun, in the assumption dE that nature  and what care d God ke of that dwelling, tht when that bouse was demolished, would yet dwell in the ruins thereof çor the Gead did hot depa from the by oî Christ Jesus in the ave. And then how much more gbriously than before, did he redify that bouse, in raising it again to glory Man therefore is Cura dffini inyenii , A creature upon whom hot ouly tho greatue, and the gooduess, but «vert the study and diligence of God is employed. And being th a greater world than the other, he must be eater in ail his pas, and  in his lights; and so he is: for, instead of this ]ight, which the world had af rsL man hath a nobler light, an immoral, a dierning soul, the light oç tenon. Instead oç the many starg which this world hath, man hath had the light of the law, and the succession oç the prophets: and instead of that sun, which this world had, a Son from God; man hath had the Son oç God; God hath Sl,ken to us by his Son; God hath shined upon us in his Son. The whole work of Almighty Ood, in the eonveion of man, is many rimes expressed by this act of shining; an efftual, a i,owerful shining. The inçusion of the Hdy Ghost inm the aposries at Penteeost, was with re": the light whieh shined upon St. Paul, going o Damascus, stek him to the ound '. And in both those eas, there were tones too. The apoetles' e, was fiery tonges, and St. Paul's Hght w compaied with a voiee; for then does God tndy shine to us, when he appears to out eyes and  our ears, when by visible and audible means, by sacraments whieh we see, and by the wo which we hear, he conveys himsdf unto us. la Paul»s ce, there were some that saw the light, but heard hot the volte: God hath joied 1henh separate thern not: upon hirn that will corne to hear, alzd will not corne to see; will corne to the sermon, but not to the sacrarnent; or that wil] corne to see, but wi]l not corne to hear solemn, and festival, and anniversary rimes of receiving the srament, but never care for being instt'ucted in the duties appeining to that high mystery, God bath not shined. They are a powerful thunder, and lightning that go togefler: çreaching is the thunder, that clears the air, disperses all clouds of iorance and then the sacrament is the lihtning, the glorious light, and presence of Christ Jesus himself. And in the having and ]oving of these, the word and sacralnents, the outward means of lration, ordained by God in his church, consists this irradiation, this corusoEtion, this shining, And we have donc with that. The next is the tirne, illuzit, he bath shined already; and ill«xit udo, he hath shined; that is, manifested hirnself su- ciently to the who]e wor]d, lllu«it nobi», he bath done it fully to this nation; and llu«it vobi», he bath sh[ned suciently upon every one of you. First, upon the whole wor]d; for, though at first he shined only upon the Jews, and ]e ail the xvofld beside in darkness, and in the shadow of death; and even to the Jews thernsel¢es, he shined but as a light in a dark" p]aceS; the temple ie was but a dark room in respect of the Christian church yet, as soen as Christ had established that, illuutined that, inaninated that, given it breath in his SVord, the written Scriptures, and given it motion, and action in the poeaching of that SVord, and administration of the sacraments, when this was done, immediately there was meridie», a fu]l noon; the ]ight was at the highest, the sun was at the tropic, it could go no further; no fundamental thing can be added by man to this ]ight by which the Son of God hath shined in his church. To set up candles to irnages, is a wkness in thern that do it; but to set up cand]es to God, is a presumption; that God cannot or hath not shined out sucicufly upon his church, in his initutions, but that they must supply him with the traditions and additions of men. Lez lux, ys David, the law of God, the Scripture, is a light, it is the light, it is aH light; and therefore they who would take away this light, not surfer men to read tho Scriptures; or if they wil] s» 2 Pet. i. 19.

hot snufï this liht, hot mend the barbrisms, the errors, the contradictions which re in their translation, ml let it shine according to the original truth, this is a shutting of their eyes against this iuxit; for God bath showed enough, and said enough, and dono enough, and suffered enough, for the salvation of his chmh; he hath shined out upon ail, and needs no supply of lesser lights. So he bath shined upon ail; and illuxit obi«, he bath shined abundantly upon this nation. He shined upon us betimes; this day sprung, this sun rose in the east; in the cast, Christ lived and preached in person; but in his beams, his messengers, he shined quickly into the west too. And when he did so, he did hot so shine upon the west, upon Rotor, as that that ]ight was cast upon us, as by reflection from a glass, ri'oto the walls of Rotor: but we had it, as they had it, by persons ordaincd by God, to eonvey it over the world. I dispute hot too earnestly, determine hot too vehemently any matter of fact in this point. I confcss ingenuously, we had many assistances from Rotor; but tru]y, she hath been even with us since: and, comloutatis comTutan, dis, I think she may be content fo give us an acquittance. God shincd upon this island early; eady in the plantation of the Gospel, (for we had hot out seed-corn from Rotor, howsoever we may bave had some waterings from thence) and early in the Reformation of the church: for we had hot the model of any other foreign church for our pattern; we stripped hot the ehuoeh into • nakedness, nor into rags; we divested ber hot of het" possessions, nor of ber eeremonics, but received such a reformation at home, by their hands whom God enlightened, as left ber neither in a dropsy, nor in a consumption; neither in a superfluous and cumbersome fatness, nor in an uncomely and faint leanness and attenuation: early in the plantation, early in the Reformation, illuxit uob«, and we have light enough, without either seeing other light from Romc, or more of this light from other places. God continue to us the llght of this Reformation, without re-admitting any old clouds, any old clouts, and we shall hot need any such re-refotamtion, or super-reformation, as swimmlng brains will nceds cross the seas for. The wordofGod abore thee, says Moses, nor beyou(l the sec. We need uot climb ,'o!o. çl.

up seven hills, nor wash ourselves seven rimes in a lake for it: God make the practice of our lires agreeable to the doctrine of out church; and ail the world shall see that we bave light enoul. Illuxlt n«ndo, illuxit nobis, and vobi too; God bath also sbined sufficiently upon every of you, that hear thls, already: upon the greatest part of you in both, upon all in one of his saemments. God bath been content te talk with you in your infancy, as parents with their children, before they can speak plain, in his lan._uage of catechism8; and since you came te better strength, in his stronger language of preaching. He bath admitted you te him in your private prayers, and corne te you in your privato readings of his XVord. He bath opened your ears te him, and his te hear vou in the public congregation: and as he that waters garden, peurs in water into that vessel at one place, and peurs it out again at an hundred; God, who as ho bath walled this island wth a wall of water, the ses; se he waters this garden with the waters of paradise: the Vord of lire bath poured in this water, into that great, and royal vessel, the understanding, and the love of his truth, into the large and religious heart of our sovereign, and he peurs it out in a hundred, in a thousand 8pouts, in a more plentiful preaehing thereof, than ever your fathers had it; in both the wavs of plenty; plentiftd in the frequeney, plentiful in the learned manner of preaching. Illuxit, he bath shined upon)'ou before you were born, in the covenant, in making you the children of the seed of Abraham, of Christian parents. Illuxit, he bath shined upon 3"ou ever since you could hear and sec, had any exercise of natural and supernatural faculties; and illuxit, by his grace, who sends treasure in earthen vessels, he bath shined upon seine of you, since you came hither new. Consider only new, after ail this shining, that a eandle is as soon blown out, ai an open door, or an open window, as in the open street. If you opeaa a door te a supplanter, an underminer, a whisperer against your religion; if there be a broken window, a woman loaden with sin. as the apostle speaks, and thereby dejected into an inordinate melancholy, (for sueh a melancholy as makes witches, makes papists too) if she be thereby as apt te change religions new, as loves bethre, and as weary of this (;od, as of that man; if or that preaching were glven over; yet I must preach. Avd in that sense, I may use the words of the apostle, As much as in me is, f ara ready to preach te Gospel to tem also tat are af 7ome : at Rome in their hearts; st Rome, that is, of Rome, reconciled to Rome. I would preach to them, if they would bave me, if they would hear me; and that were opportune, in season. But though we preach importune, out of season to their ends, and their purposes, yet we must preach, though they would hot bave it doue: for we are debtors to ail, because al| are out ueighbours. Proxirans tuus es antequam Chritianus est't: a man is thy neighbour, by his humanity, hot by his divinity; by his nature, hot by his religion: a Virginian is thy neighbour, as well as a Londoner; and all men are in every good man's dioeese, and parish, arrrides adorantem LaFides, says that father; thon seest a man worship an image, and thon ]aughest him to scorn; assist him, direct him if thou canst, but scorn him hot: iynoras quomodo illum lrwsciverit 1)eus: thou knowest hot God's purpose, nor the way of God's purpose upon that man; his way may be to convert that man by thee, and to bring that man to serve him; reliyiosius fortasse, quam tu qui irridebas; perchance more sincerely than thon; not only when thou didst laugh at him, but even when thon didst preach to him. For brass, I v:ill briny yold, says Goal in Esay"; and for iron, allier. God tan work in ail metals, and transmute ail metals: ho can m:ke a moral man, a Christian; and a superstitious Christian, a sineere Chrlstian; a paplst, a protestant; and a dissolute protestant, a holy man, by thy preaching. And therefore let this light shine in our hearts, in the testimony of a good conscience, in having accepted this calling, but also shine in our tongues, preach. Though the disesse of St. Chrysostom's times, should overtake ours, Qui quantum Flacuit tantum lorinciloibus dislolicuit'; The more good he did by preaehing, the more some great persons were displeased with him; yet ail this were but St. Paul's importune, a little out of ason: but out of season we must preach. How much more now, now, when, as the apostle says of God, we may say of God's speak all thls to others . Is it so clear a case, that the hearts in this text, are the hearts of others; of them that hear, and not of ourselves that speak. That we are to sec now  for that is the next, and last branch in this part, who be the persons: in cordibus ostris, in our hearts. Certainly this word wstris, primarily, most litirally, most directly, concerns us; us, the ministers of God's word and sacraments. If we take God's word into our mouths, and pretend a commission,. calling, for the cal]ing of others, we must be sure that God hath shined in our lzearts. There is 'ocitio intetio- alis, an intentional calling, when parents, in their intention and purpose dedicate their children to this service of God, the ministry, even in their cradle. And this is a good and holy intention, because though it bind hot in the nature of a vow, yet it makes them ail the way more careful, to give them such an education, as may fit them for that profession. And then there is ocatio irtualis, when having assented to that purpose of my parents, I receive that public seal, the imposition ofhands, in the church of God: but it is ocatio radicalis, the calling that is the root and foundation of all, that we bave this light shining in our hearts, the testimony of God's Spirit to out spirit, that we bave this calllng from above. First then, it must be a light; not a calling taken out of the darkness of melancholy, or darkness of discontent, or darkness of want and poverty, or darkness of a retired lire, to avoid the mutual duties and offices of society: it nmst be a light, and a light that shines; it is hot enough to have lnowledge and learning; it must shine out, and appear in preaching; and it nmst shine in out hearts, in the private testimony of tlle spirit dere: but when it bath so shined there, it must not go out there, but shine still as a candle in a candlestick, or the sun in his sphere  shine so, as it give light to others: so that this light doth not shine in out hearts, except it appear in the tongue, and in the hand too: fil'St, in the tongue, to preach opportune, aud importune; in season and ovt ofseaso'; that is, opportune zoletibus, importune nolentibus°: preaching is in season to them who are willing to hear; but though they be not, though they had rather the laws would permit them to be absent,  2 Tire. iv. 2. 0 Augustlne.

en. cL,v.] ne.«c,En A .E Pi^c. 165 or that preaching were glven over; ye I m[ preach. And in that sense, I may use the words of the apostle, As muc as in me is, I am ready to preach the Go»pel to them also that are at Rome't: at Home in their heas; at Home, that is, of Home, coneiled  Home. I would preh to them, if they would bave me, if they would hear me; and that were opporte, in seaoen. But though we pach impoune, out of season to their ends, and their ptoses, yet we mt preh, though they would not hve it done: for we are dehors  ail, because ail a out neighbours. Proxlmus tuus e$ antequam Crl$tian e$t:  mn is thy neighbour, by his humanity, hot by his divinity; by his nature, hot by his religion:  Virginian is y ne]ghbour,  well as  Londoner; and ail men a in every good man's diocese, and parish. [rrides arantem pide, says that father; thou set  man worip an image, and thou laughe him to scorn  assist him, dict him if thou canst, but sco him hot: iyna« quomodo illum rwsciverit Deus: thou knowest hot God's puose, nor the way of God's purpose un that man; his way may be to convert that man by thoe, and to bring that man to serve him  reliylosi' fortasse, 9uam tu çui irridebas; perchance more sincerely than thou; hot only when thou dit hugh at him, but even when thou didst preach to him. For brass, I will briny yold, mys G in Esay'; and for iron, silver. God can work in a metls, and transmute aH metals: he can make  moral man,  Chstian; and  superstitious Christian,  sincere Christian;  ppist,  protestant  and a dissolute protestant, a holy man, by thy preaching. And therefore let this light shine in out heas, in the stimony of a good conscience, in hang oecepted this calling, but lso shine in out tones, preh. Though the di ease of St. Chrysostom's times, ould oveake ours, Qui çuantutu lavuit tantum rinvipib dilicuît; The more £ood he did by prehing, the more some great peons were &spleaoed with him; yet aH this were but St. Paul's importune,  little out of season: but out of selon we must preh. How much more now, now, when, as the apoefle sys of God, we may y of God's

166 PREACHED AT THE SPITAL. [SER. CI.IV. lieutenant, In whom there is no change, nor shadow of change, no approach towards a change, no occasion of jealousy of it! How much were we inexcusable, if either out of fulness of fortunes, or emptiness of learning; if either out of state, or business, or laziness, or pretence of fear, where no fcar is, we should smother this light, which if it bave truly shined in our hearts, will shine in our tons-mes too. It must shine there, and it must shine in our hands also, in our actions, in the example of our lire. Christ says to his apostles, Vos estis l«x, 'ou are light: there they were illumined: but to what use. It follows, Tat men may sec your yood wor]cs': for, s St. A[nbrose says of the creation, Frtstra fecisset lutera, God had made light to no purpose, if he had hOt ruade creatures to show by that light: so we bave the light of learning, and the light of other abilities to no purpose, if we bave no good works to show, when we bave drawn men's eyes upon us. Upon those words of Solomon's, Temptts tacendi, temptts looEwndi, St. Gregory makes this note, that Solomon does hot say first, There is a rime of speaking, and a time of silence, that vhen a man bath taken that calling, that binds him to speak, then he might prevaricate in a treacherous silence: but first there is a rime of silence, of study, of preparation, how to speak, and then speak on in God's name. But howsoever there may be tempus tacendi, some time wherein we may be silent; yet there is hot tempus pe«a»di; no circumstance of rime, no circumstance at ail can excuse an iii lire in an iii man, less in a leading and exemplary man, least of ail in a churchman. To that which is vulgarly said, Loquer« t t« videam; Speak that I may sec thee; I do hot sec thee, hot sec what is in thee, except I hear thee preach: let me add more, M.¢« «t te audiam, Do something that I may hear thee: I do not hear thee, hOt hear thee fo believe thee, except I hear of thee in a good testimony of thy conversation. I hope out times, and out callings is far enough from that suspicion of St. Ambrose,  sit omen izan, crimtt immaw i» sa«rdotibs: God forbid the name of priest should privilege any man otherwise obnoxious from just censure. He were a strange master of faculties to himself, that would give himself a dispensation so; this were truly to tf/tIatt, v. 14, 16.

incur a premunire in the highest kingdom, to forfeit a|l everlastingly; to appeal from out conversation, to out profession; to make a holy profession the clok, nay, the reason of unholy actions. But I speak not now of enormous ill, but of omissions of good, and of too easy venturing upon things, in their own nature indifferont: for, as for out words, St. Bernard says well, ZVugw in ore iaiei sun nujw, in ore sacerdotis blasphemiw; Idle words, are but idle words in a secular man's mouth; but in a churchman's mouth, they are blasphemies. So for out actions; it may become us, it may concern us to abstain from some indifferent things, which other men without any scandal may do. Vehemeter de,fruit eecleiam Dei, Iaicos esse meliores clerici: Nothing shakes the church more, than when churchmen are no better than other men are. Vhere we rend in Genesis, Vox sanyuinis, The voice of Abel's blood calls»; it is in the original, voz mquinum, of bloods, in the plural; many bloods, much blood: the blood of a whole parish, of a whole province, cries out aginst the life of mach a m.n: for his sermons are but his texts; his life is his sermon that preaches; Aaron and iIoses were joined in commission  Ara'on had the tongue, the power of speaking; 5Ioses hal the rod, the power of doing great works. ,Vhen the Lystrians called Paul, lIercury "', for his eloquence, they called his companion Barnabas, Jupiter; their eye was upon their great work, as well as their sweet words. Clearly and ingenuously, we, we the ministers of the Gospel, cknowledge ourselves to be principally intended by the apostle in this text; this light, that is the knowledge, and the love of God's truth, must shine in out hearts, sincerely there; and in our tongues, assiduously there nd in out hands, evidently there; and so we are the persons; but yet hOt we alone, though the apostle express it in that phrase, it cordibu* nostris. Vhen this apostle speaks of hereditas nostra, our inheritance; and pax nostra, out perce; and spes nostra, out hope, as he does to the Ephesians, and often elsewhere, he does not so appropriate Christ, of whom he sys all that, to himself, as that they to whom he writes, should not have an in]aeritance, and a peaee, and a

1 FREACnED AT ïHE SFITAL. tlgEl|. CLIV. hope in Christ, as well heoe in cJibs nostrh, in our beau, e intends that the Colossians, that people to whom he wris, (and e writes to ail) should bave that liht in their heart and consequent]y in their ues and hands toe; in words and actions, as well as men of the churc. It is hOt only to pests that St. Peter id, ruade tem a royalriestooà'; hot on]y of pries that St. John said, God bath ruade s kbys and prit «. There is hot so oegal,  soverei, so monarchical a premgative, as to bave Atimum Deo sz«bditz«n, corpis st«i rectorem "; That man who bath a soul in subjection to God, and in dominion over his own body, that naan is a king. And then there is uot so holy, so priestly an office, as pietatis hostias de altari cordis erre. That nan who from file altar of a pure hea, offers sacrifices of prayer and praise to God, that man is a priest: so ail you are or mav Se kings; and ail priests. Nay, St. Chrysostom appropriatcs this rather to you, dan to us; hot to us at ail; for he read this very text, I cordibug estris, In your hearts. Since then to this intendment you are priests,  we are; since altogether nake up clerum Domini, the Lord' cler , and his portion, do hot you make u to Se all of the inferior minist, and ail yoursdves to Se bishops over u, to visit us, judge us, dieate us, and bave out yourselve: Phs gacerdotum itam 9uam suum discutlevteg, as St. Gregory con- plains; That besw nore time in examining the live of their pastors, than their own. QuM tibi nal«g miigter, bi bonugdomlnus, say Aquiuas un this: As long as thou a suoe, that the toaster of the house will receive thee kindly, what carest thou though a surly fellow let thee in at door[ acramenta indigne tractantih«g, mys that father': An hypocritieal prehing of tle Vord, an unclean administration of the sraments, shall agavate the condemnation of that unclean hypocte; but yet pros«nt digne gumentib; a worthy receiver, receives the virtue and benefit of the ord and sacraments, though from an unworthy giver. I may Se bold to say, that this city bath the ablest preaehing

SEB. CL|V.] PREACHED AT "HE 8P]TAL. cIerg of ny cit  Çristedom; mus te cler of ts cit t te pres etenmen of that tan corne into compariso with it  It is . And that to which they bave pretences and claires tobe farther due to them, is detained, hot because that which they bave is euough, but bause that which they claire is toe much: the circumstance of the quantity and proportion, keeps off the consideration of the vcry right: so that this clergy is thercfore poer, because they should be rich; t]lcrefore kept without any part, because  great a part seems to bclong unto them. Grieve hot the Spirit of God; grievc hOt the spiritual man, the man of G neither: Ex trititia sermo procedens, minus çratus est": Ie that preaches from a d heart, under the sense of a great charge, and aall mcans, tanhOt preach cheergully to you. Provide, ys the apostle, that tey wo wa orer your souls, y do it wit joy and hot wit yrioE'": for, says he, tat is nnprofitable for you. You receive not so much profit by them, as you might do, if they might attend your service entirely; when they are disacted with chargeable suits abroad, or macerated with penurious fortun st home. Consider how much other professions, of arms, of merchandise, of agriculture, of law itsdf, are decayed of late: and thence, (though hot only thence)it la, that so many more in out times, than ever before, of honourable and worshipful fanfilies, apply themselves to our pfeion,  the ministry. Let therefore this light shine in your hearts, bless God for this blessed increase, and shine in your tongues; glorify God in a good interpretation of the actions of his ministers, and shine in your hands; cherish and comfort them so, that they be hot put to bread and water, that give you bread and wine; nor mourn in smokey corners, who bring you the aunshine of the glorious Gospel, the Gpel of oenlation, iuto the cougregation. And oe we bave done with ail the four considerations, which ruade up this first bnch, our vocation by this light, considered positively, the thing, the time, the place, and the peins. A little remains by debt of promue, this comparatively, As God comnded liçt, so e at sined in our rts. A little belote the text, the act of the devil is to induce darkne; but God illumines. Deus « Autiue.

170 PREACHED AT THE IPITAL. [IER. CLIV. the apostle, Te #od of ti» world "«, that is, the devil, blin the ey of men. Which words by the way give just occion of making this short noto, tht many timos by altercation and vehcmence of disutation, tho truth of the literal sense is cndnger: and theroforo we should rther content oursolves with pitive and necessary divinity, than entangle ourselves with impertinent controversies. The Maniche, and thoso othor heretics, who constituted duo pricipi«, and consequent]y two gods, one , and one bad, ruade use of this text for that opinion; that if tho devil were g of this world, and @ any od did blind the of man, there was an ill d. And to elewto and take away that artment of tho heretics, very mny of the ancient fathers, Irenœeus, literally and expressly, and exprely and literally St. Chryoestom toe, and St. Augtine says, most o? the orthodox fathers would needs read that place with another distinction, another inteunction, than indeed longs to it, not • oecu/i, the god of this world hath blinded man; but Deux, swcuH etes, God, tht is, the true God, hath linded the eyes o? the men of this world. And so, for fr of iving t]lO name of God to the devi], they attribute the oetion of the devil to God. I do hot mean that the fathers doit, they were far from it; but this shift, and this inconvenient manner of exressing themselves, bath ruade me lar men who think so, think, that the fathet thonght God to be really, œositively, wimarily, tho author of thc excoecation of the reçrobtes. In what sense that my be said, how, and how fr God concurs to this excoecation, we dispure hot now. We rest in that of St. Austine, AHud enit de a.tutia uadenti, aliud de nequitia olenti, aliud de jutitia punienti». God bath  pa, a great pa in this; but not the first. First, sys St. Augustine, Satan uggest then man consents; then enters G, by way of punishment, of justice. And how far doth he punish  Derendo, he forsakes th3t sinner, he withdraws his grace: 3nd then, as upon the departing of the sun, d3rkness follows, but the sun is not the cause of d3rkne so upon departing of grace, foEows excoeaction. God, our God, is he God of light, and lighteneth every man that cometh into tho world. o he gan in the crtion,  he proceeds in out voca- tion, Asho mmad liyht out OE darkns s he  si in out eart». Fifa, he marie light: there was noue beço; so first, he shines h our heas, by his pventing grace; the was no light belote; not of nature, by which any man could s, any means of salvation; hot of foseen merits, tt GooE should light his light at our candle, give us grace therefore, because he saw dlat we would use that e wefi. He ruade light, he infused grace. And then, he ruade light first of ail creatures: U¢ innogeeren, says St.Ambmse; That by that light ail his other cmatures.might be en: which is also the use of this other light, that shines in out heas, that by that light, the love of the truth, and the glory of Christ Jesus, ail out actions may be manifested to the world, and abide that trial; that we look for no oher approbation of them, than as they are justifiable by that light, as they conduce fo the maintenance of his religion, and the advancemen of his glory: hot fo consider actions  they are wisely donc, valiantly done, learnedly done, but only  they are religiously done: and U abdi oevulta d«i,  the apostle speaks; Tat oee mçy r¢un t i¢ tia OE disone(y, and ralk in eraftine$$: that is, hot sin therefore, because we see out sins may be hid from the wofld: For, says St. Ambrose, speaking of GTeg ring, a ring by which he that wom it, became invisible; Da apieti, says that father, Give a wise man, (a man religiously wise)that ring, and though he might sin invisihly belote men, he would hot, because God se. ay, even the nmral man ' goes further than that, in that point; Though I kuew, says he, omin ¢çnoraurum, e¢ Dem içnose¢$urum, that man should never know it, and that God wod forgive it, I vould hot sin, for the ve foulness that is natally in sin. As G oemmanded light for the manifeation of his coeatures, so he haih shined in out hear, that out tions might appear by tt light. How then de he that light  Dixit, he id if, by his word. In which we note, fit, the means: vsr, he did it by his word and by hic wo, the preaching of his woM, doth he shine in out hear. And we consider also the dispatch, how on he ruade lighL th a word. Dixit, id ¢, um eum eerigat fit 7 2  iv. 2. « eca  C'stom.

His vork eost him but a word; and then Uoyi jui est s°, His word cost him but a thought. So if we consider the dispateh of Christ Jesus in all his miracles, there went but a tolle, Take up thy bed and walk, to the lame man; but an eppata, Be openoe, to the deaf man; but a Quid ides? What soest thou [ to the blind man. If we consider his dispatch upon the thief on the cross, how n he brought him from reviling, to glorifying; and if any in this auditory feel that diah of the Holy Ghost, in his heart; that wheres he came hither but to œee, he bath heard'; or if he came to hear the man, he bath heard God in the man, and is better at this glass, than he w at the first; better now, than when he came, and will go away better than he is yet; he that feeh this, must confess, that as God commanded light out of darkness, so he bath shined in his heart: so, that is, by the saine means, by his word; and oe, that is, with the saine speoe and dispatch. Again, Deu idit lem, God saw the light; he looked upon it; he considered if; this second light, even religion itself, must be loeked un, consider; hot taken implicitly, nor occasionally, hot advangeously, but serioly and deliberately, and then assuredly, and constantly. And then idit 9uod bona, God saw that this light w good; God did not see, nor say that darkness was good; that ignorance, how near of kin ever they make it to devotion, w good; nor that the waters were go; that a fluid, a moving, a variable, an unceain irrelution in marrer of religion, is good; nor that that abyus, that depth which was before light, w good; that it is good to surround and enwrap ourselves in deep and perplexing school-points; but he saw that light, evident and fundamenhl articles of religion, were good, good to clear thee in ail scrupl, good to sustain thee in ail temptations. God knew that this light would be good, before he ruade it; but he did hOt say o, till he saw it. God knew every go work that thou shouldest do, every good thought that thou shouldest think to thy end, before thy beginning, for he of his om goodness, imprinted this deee of goodn in thee; but yet sure thyself, that he loves thee in another manner, and another measure, then, when thou come s.. ctv.] SAC A'  SmA. 17 reslly to do tho gd works, thsn before, or when thou didst only conceive s purpe of doing them: he calls them goed when he sees them. And when he w this light, this good light, he separated all darness fmm it. When thou hast found this light to haro shined in thy beaU, G muifested in his way, his true religion, separte ail darkness, the rk inventions and traditions of men, and the works of darkne, sin; and since thou hast ght, benight hot thyself ain, with relapsing to either. The comparison of these two lights, created and infused light, would mm in infinitum; I shut it up with this, that s st the first production of light, till light w ruade, there was a genera], n univerl darkness, darkness over ail, but after light was once ruade, there v never any univerl darknesss, because there is no body big enough to show the whole sun from the earth; so till this light shine in out heas, we are wholly darkness; but when it bath truly nd effectually shined in us, and mnifested to us the evidcnce of out election in God's eml decree, hows ever the may be some clou, some eclipses, yet there is no to darkness, no total, no final falling away of G's saints. And in ail these respects, the comparioen holà.  God commanded ligt out of «rkne, so e at,in in out eart,; and so we bave done with all the branches of out second paÇ, whieh implies our vocation here, and we ps  tho last, our glorification here- fter. As in our first part we considered by occion of the first cre ture, light, tire whole creation, and sothe creation of nmn; and in our second part, y csion of this shining in our hearts, the whole work of our vocation and proceeding in this world: so in this third çart, by occasion of this glorious mnifesttion of God, in the face of Cist Jesus, which is intended principally, by this apostle, of the manifestation of God in the Chian chuoeh; we shalI 1, as far  that dazzling glo wiH give  leave, consider the perfect state of glory in the kingdom of heaven: so that first, our brnches in this ti part, wil be three, these three terres, (1) knowledge, (2) glory, and then, the face of Jes Christ. And then we nmst look uçon ail tesc three terres two ways, fint, i»coatirè, how we bave an inhotion of thls knowledge,

]74 PI1RAf'HED A'I  HE BPITAL. [SER. CI,IV. oî ths 1, n ths îe of Christ esus ere in the church; end then cosiè, ow we sh]l sve • consummtion oî s this hereaher. Te us then, who were creat of nothing, in the fit pa, and called frein the Gentiles in the second, in this third part, our preparation te glo, is knowledge. The persons in this part of the text, are, as in the foer; net only we, we e ministers of God's Vo, but you aise the hearers erf: for there is a knowledge, an art of llearing, as well as of speaking. Students make up the university,  well as doctors: and hcarers make up the congregation, as well  preoehers. A good hearer is as much a doetor, as a preacher: a doctor te him that site by him, in example, whilst he is here: a doctor te ail his family, in his repetition, when hc cornes home: a doctor te that which is more than the whole world, te him, his o seul, ail his lire. Christ appeared te this apostle, and id, l av aeared unto tee, f tkis purpose, te make tkeo a minister and a witness, te open te Gentiles" eyes, and te turn them frein darkness  light, and from thepower OE,S'atan un God , There he received his degree, his learning, and the me of it; but when St. Paul came abroad into the world, when he eomes te preh, and te ite, ho says te the Colossians, The #ther bath made us mee te be partakers OE the iuheritance of tke,aime in his iight . Us, says St. Chrysostom, and se says Theophylaet too, and many more than they two; us, that is, all us, us that preaeh, you that hear; you are bound te study this knowledge, as well  we. And tly, a hearer bath in seine respecte advantage of the preaeher: for a preaeher, though in seine mesure well dispoeed, can hardly ex,re homi- em, put off the affoetions of man, by being a preher; ey stick eloser te him than his hood and habit, even in the pulpit. Seine little clouds, if hOt of ostentation, and vain glory, y of eomplaeeney and self-pleasing, will affeet him; e hearer bath. net that temption, but bath herein a more pedeet exereise of OEe most Christian virtue, humility, than the preaeher haï. Though therefore, when you east your eye upon this pa of this text, you soe in your book, a diflrenee of eharoeter, in this wo, Te gire, te.qire lçokt, &e., whieh seems  fix all upon the person t Acte vi. 16, 18.  CoL i. 12.

SER. CLIV. 1 oç the post}e, and net in the text, but the text is only, for te enliyteni»9; God atA sAiwd, for te enlç#teniny, &c., whicA is alihe on allç and terore let s, ait s, cast off t oeorks of darkness, and put on the armour OE ligkt: light itself i faith; bu th« armour of ligh is knowl«dge naked man. Ignorance then is net our usher into this presence, te show us the face of Christ Jesus: almost in every env of the ancient fathers, you shall find some psages, wherein they diseover an inclination  that opinion, that belote Christ came in the manifestion of his Gospel (for, since that coming, every man is bound te soe him there)many philosophe, men of knowledge, and learning, were saved without the knowledge of Christ. Christus ratio, says one of them ', well, (for Loç is ratio, and net only «erbum, as it is oinarily translated) Christ is tenon, rectified reason; and secundum rationem ixent, Christiani semper, he, Whosoever lires according te rectified tenon, which is the law of nature, he is a Christian; and thefore, when that father, Justin Martyr, who had been belote a philosopher amongst the Gentiles, came te be a preher amongst the Christians, he never left off his philosol,her's habit, becau that gave an impssion of his learning, and an estimation by if. That knowledge was a help te lvation, the ancients thought: but that is a new doctrine, that men should make a title te G, by being iorant: that whereas all the lire of man, is either an active lire, or a contemplative, they should in the Roman church make one order, a»d call them mdla»tos, men that did nothing, in contempt of the active lire, and in contempt of the contemplative lire; another «,rd, whom they call çanorantes, men that know nothing. There is an annihilation in sin; tlomines cure peccant, nihil sunt: Then when bv sin, I depart ri'oto the Lord my God, in whom only I lire, and more, and bave my being, I ara nothing; and trul3ç in this sinful profession of thine, of doing nothing, of knowing nothing, they corne too near being nothing. What other answer ca» this kuowing nothing, here, produce af the last day, frein Christ Jesus, but his escio , I know net you  As David s Jstin ltyr.  Aust.

says of God ss, Cure ]errero ]err£rters, Vith the froward, God will be froward; so, iynorantes iynorabit, of the ignorant, God will be ignorant; hot know them, that study not knowledge. The miracle that Christ wrought in the conversion of flze world, was hot, that he wrought upon men by apostles, that werc unlearned; for the apostles were not so; they were never unprovided to give a pertinent and satisfactory answer to the leamedest of the philosophers amongst the Gentiles, to any of the Ganzaliels and Nicodemuses, who were true understanders of the law amongst the Jews; to any ot" their scribes, the perverters of the law; to any of the l'harisees, their separatists, and schismatics; to any of the Sadducees, their formal heretics; nor to any of their Herodians, their state divines, who ruade divinity serve present turns, and occasions. The apostles were no ignorant men, then, when tbey were employed: but in this consisted the miracle, that in an instant, Christ, by his Spirit, infused ail knowledge, necessary for that great function, into them. If they had hot had it, the)" could not bave done his work. Ail must bave it; l»tell/y/te reyes, says David; For ail their business, kings must study for it: Erudlnii judice»»«; SVith their other learning, judges must bave this. The prophet denounces it for a heavy curse, Telrolhet shall be a fool» he that should teach, shall hot be able to do it: and, as it follows, t/te spiritual nan sall be mad; if he bave knowledge, he shall hot know how to use it. St. Hierome translates that word, arreptitlu, he shall be possessed; possessed with the spirit of fear, or of flattery; others shall speak in him, and he become the instrument of men, and hot ot" God. It was the devil's rirst advantage, knowledge; the serpent was wiser than any beast: it is so still; Satan is wiser than any man in natural, and in civil knowledge. It is true, he is a lion too; but he was a serpent first; and did us more harm as a serpent, than as a lion. But now, as Christ Jesus bath nailed his handwriting, which he had against us, to the cross, and thereby cancelled his evidence; so in his deseent to hell, and subsequent acts of his glorification, he hath burnt his library, annihilated his wisdom, in giving us a wisdom above his craft he hath shined in our hearts by the knowledge of his Gospel. ss Psalm xviii. 26. « Psalm il. 10. s IIosea ix. 7.

Measure hot thou therefoc the growth and forwt'dnes of thy child, by how on he could sçeak, or go  how soen he could contract with a man, or discourse with a woman: but how soon he became sensible of that great contrt which he had ruade with Almighty od, in his baçtism: how soen he was able fo discharge those sutie which undeook for im, then, by receiing his confirmation, in the curch: ow soon he became to discern the Lord's Spirit, in the preachin of his word, and to discern tho Lord's ody, in the ministration of the srament. A Christian child must grow,  Christ when he ws a clfild, in isdom and in statre: fir, in idom, ten in stture '. Iny have bee llcr at sixtoen, than ever Christ was; but hot ny so learned at sixty,  he when he disputoe at twelve. It«yrew ifitrour, says that text, rith God and man; first, with God, then with man. Bring up your children in the knowledge and love of God  and good, and great men, will know, and love them too. It is  goed definition of ill love, that St. Chrysostom gives, tiret it is anlmw acantis pasio, a passion of an empty soul, of an idlo mind. For fill a man with business, and he bath no room for such love. It will fit the love of God too, so far, as tlmt that love mmt be in anima acante: at first, when the soul is empty, disencumber from other studies, dioeugaged in oflter affections, then to take in the knowledge, and the love of God; for, A mari nisi wta on osunt, sys St. Augustine truly however we may slumber ourselves with an opinion of loving God, certaiuly we do hot, we cannot love him, till we knov him; and therefore hear, and read, and meditate, and confer, and use ail means whereby thou nmyest increase in knowledge. If ye know thee thiny, apy are ye OE ye do them, mys Christ; you e hot hppy till you do them; that is truc: but ye tan »ever do them, till ye know dem. Zel fin.thers our salvation; but it must be ecundum,cientiam, zeal cording to knowledge. SVorks fuher our salvation; but hot works donc in our sleep, stupidly, casuaHy, nor erronly, but upon such groun  fall within our knowledge to be good. Faith most of all fuhe and advances our salvation; but  man cannot believe that which he does hot knov. Conscience includes science; it is knowlede, and more; but it is that first. It is, » Luke il. 5. VOL, Vi. N sEn. CLV.] »excae» xr "rn sPTxt. 179 though flfis moral knowledge of the glo of this world, conduce to the knowledge dE this ple, which is the glo dE God; yet hot of the majestical, and inaccessible glory of the eence, or attributes of God, or inscruble poin of divinity: for 'crtttat aje»tatis opprimetur a yloria, as St. Hiee and ail those threo rabbins, xvhose commentaries we bave upon that book, read that palce«: He that searches o far into the secrets of God, shaH be dazzled, confounded by that glo. But here, yloria Dei, is indeed yloria Deo; the glory of G, is the glorifying of God: it is as St. Ambmse expresses it, %titia um laude; the glo of God, is the taking knowledge, that ail that cornes, cornes from God, and then the glorifying of God for whatsoever c. And this is a heavenly a, a divine knowledge; that if G send a pestilence amongst us, we corne hot to say, it xvas a great fruit year, and therefore there nmst follow a plague in reason: that if God swallow up an invincible naxT, we come to say, there was orm, and there nmst foHow a scattering in reason: that if God discover a mine, we corne noE to y, there was a false boether that writ a letter, and thero nm follow a disce in reason; but remember still, that though in David's Psalms, there be phns of prayer, and psalms of praise; psalms of deprecati, and of imprecation too; how diverse soever the nature of the psahn be, yet the church bath appointed to shut up eve psalm wifll that one acclamation, Gloç be to the Fater, and fo thê,%n, &e. Whether I pray, or praise; depreeate God's judgmeuts fmm mysdf, or impreeatv them upon God's enemies, nothing ean fall from me, nothing ean fall upon me, but that God nmy reive glory by it, if I will glorify him in it. So that then, in a uful sense, 9loria Dal, is yloria Deo; but yet more literaHy, more directly, the glory of God in this place, is the glorious Gospel of Christ Jesus: which is that 'hich is intended, and expreed in the uext phre, 'hich is the lt bnch, in this first acceptation dE these words, i» facie, Tke ylo» OE God in tke.face  Jens Christ. XVhen out Saviour Christ charged the Sadducees with error, it was hot merely beeause they were ignorant: the Sadducees were hot so: but, Et'rati necientes ctit«ra, says Christ;  Prov. xxv. 27. N2 err because you unJer«tad no# te %rptures«': a]l know]edge ignorance, except it conduce to the kuowledge of the Scritures, and ail the Scriptures ]ead us to Christ. H s t riffhtness Ms Fater's ylory, a tlze express imaye of Ms person =. Te brçqhtness of the ererlastiny liyht, and the image of his yoodne,". And, to insist upon a word of the fittest signification, ]lira at God te Farder sealed«L ow, 8igiHum imrimitur in naterla dier»a': A seal graven in gold or stone, does hot print in stone or gold: in wax it 11, and it will in clay; for this seal in which God bath manifested.himself, we consider it hot, as it is printed in the me metal, in the cternal Son of God; but as God hath sealed himselï in clay, in the bureau nature; but yet in wax too, in a person ductile, pliant, obedient to his will. And there, nature suer nos lumen ult«s tui, says David, The liykt of thy countenance", that is, the image of thyself, is sealed; tiret is, deriv, imprinted, upon us; that is, upon our nature, out flesh.,Sçonatum est, id est, siyncatum t*: God hath siified this pretence, manifested, revealed himself in the face of Jesus Christ. For that is the office, and se-iee, that Christ avovs himself to have donc; 0 Father, I hare mançfested tky naine: that is, thy naine of Father, as thou art a father: for, Qui solum Deum norlt creatorem, judaœeew mensuram rudentiw non ezcedlt . Knowe thou that there is a God, and that that God created the wofld SVhat eat knowledge is this The Jews know it too. A%n est idem, nosse Deum opcem esse, et habere flllum TM. It is another religion, another point of faith, to know that God had a Son of eternal begetting, and to bave a world of late maklng. God therefore hath shined in no man's hea, till he know the glory of Go» in fle face of Jesus Christ, till he eome to the manifestation of God, in the Gospel. So that that man cornes sho of this light, that bdieves in God, in a geneml, in an ineompr hensihle power, but not in Christ; and that man goes beyond this light, who will know mooe of God, than is manifested in the Gospel, which is the face of Christ Jesus: the one cornes not to the light, the other goes beyond, and both are in blindness. « latt. xi. 29. « Heb. i. 3.  V.  26. « John vl. 27. «« Hily. « Ps iv. 6. »« Teui. » Cypr.  D'sostom.

Christ is tho image of God, and the Gopel is the face of Christ: and new, I test net in (;'s pieturo,  I find it in every creaturo; though there be in every creaturo an image of God; I haro a livelier image of God, Christ. And then I seok net for Chrisfs face, as it was traditionally sent te Agbarus in Iris lire; ner for his face, as it was imprinted in the Veronica., in thc woman's apron, as he went te his death; ner for his face, as it was d scribed i Lentuluds letter te the senate of Reine; but I haro the glory of G in Christ, I , and I bave the hce of Christ in the Gospel. Except God had taken this very person upon him, this individual persou, me, (which was impossible, heeause I ara g sinful person) he eould net haro eome nearer, than in taking this nature upon him. ov I canner say, as the man at the pool, llominem on abeo, I har no man te help me; the heathen canner say, I haro no God; but I canner sy, I hve no man; for I bave a man, the man Jesus; him who, by being man, knows my misery; and by being God, can and svill show merey unto me. The n/yht is fir sTet, says the apostle, the day is at bond»; ate Cristam, aurora in e¢açqelio, dles in vest«rrectio»eL Till Christ ail was night, there was a beginning of day, in the beginning of the Gospcl, and there was a full noon in the light and glory thcrcf; but such a day, as shall be always day, and overtaken with no night, no cloud, is only the day of judgmcnt, the rcsurrcction: and this bath brought us to our last step, fo the considcratiou of these three terres; (l) knowledge; (2) glory; (8) the face of Christ Jesus lu that cverlasting kingdom. For this purpose did God command light out of darkness, that mcn might glorify God in the contemplation of the creatures; and for this purl)ose bath God shincd in out heas, by the Scripturcs in the ¢hurch, that man might be directed towards him, hcre; but both these bath God donc therefore, fo this puose, tlfis is the ctd of al], that man might corne to this light, in that cvcrlasting state, in tire consmnmatlon of happiness in soul, and body mo, whcn we shall be ca[led out of the solitariness of the grave, to the blessed and glorious society of God, and his angels, aud his saints therc. I1o¢ erbo recowlnnor, et comoor et in a i. «. 'raye." ee Shapeare Rome andJdi¢I a¢t iii. s¢¢ne ri.  Item. xiii. 12. s

]82 PREACHED AT THE SP[TAL. [SEgo album r[rum miyro% with that word, A'«ryi nort«i, Arisc ye that sleep in the dust, all my pieces shall Le put toether again, econclnor; with that word, In,fa  yauJium, Enter into thy Mastefs joy, I m settled, I ara estaL]ished, comonor; and with that word, 'ede ad Jeram, Sit down at my right hand, I become another anner of man, n H«m virum [yro; anothcr manner of miracle, than the sme father makes of man in this wofld; Quodnam my»teri«m, says he, Vhat a mystery is mn heret Parvus sure et manus: I ara less in body than many creatures in the world, and yet greater in thc compa an extent of my soul than ail thc wofld: tIttmiHimus sure et eœecelsus; I ara under a nessityof spending some thoughts upon this low wodd, and yet in an ability fo study, to eontemplate, fo ly hold upon tho next: 3ltalis sttm, et immortalis; in a by that may, that must, tha does, that did die ever sinee it was ruade; I earry  soul, nay, a soul carries nie, to sueh a peetuity, as no aint, no angel, God himself shall hot survive me, over-live me. And lastly, says he, Terrenus sure, et ca'lestis; I haro a by, but of eardl; but yet of such eah, as God vas the porter to mould it, God was the statuary to fashion it; and then I have a soul, of which God was the father, he breathed if into me, and of which no marrer tan say, I was the mother, for it proceedcd of nothing. Such a mystery is man here: but he is a miracle hereaftcr; I shall be still the saine.man, and yet have another being: aud in this is that miracle exalted, that death who destroys me, re-edifies me: 3lors eluti medlum e.rco[/itata, rit de inteyro restauraretur hw**: Man was fallen, and God took that way to raise him, to throw him lower, into the grave; man was sick, and God invented, God studied physic for him, and strange physic, to recover him by death. The first, faciamus hominem, the ereation of man, was a thing incomprehensible in nature; but the denuo nasci, to be born again, was stranger, even to 'icodemus », who knew the former, the creation, well enough. But yet the immutabimur is the greatest of ali, which St. Paul calls a]l to wonder at, Behold, I show you a mysteçu, we shall hot all sleep, but we shall «ll be chanyed*': a myste, which if 'icodemus had dierned » John . 4.  1 Cor. xv. 7.

SEIL CLIV.J PI1EACHED AT TtlE SPITAL. 183 it, would have put him to ore woner, than thc Jeo to enter into his mothcr's womb, (s ho speaks) to enter into the bowels of the esoEh, nd lie thcre, and months, but nmny yers, and thon to be rn aain, and the first minute of tbat new birth to be so peffect, as that nothing ca be better, and so perfcct as that e eau noyer become woe, that is that wlfich makes 11 strangc accidents to naturel bcies, nd bodies politic o, ail changes in man, ail revolutions of ttes, esy, and familiar to us; I shall bave another being, and yet be thc saine man. And in that statc, OE tke kno,rledye OE tke ylo,'y of God, in tke fi«ce OE Ckrieg Jeeus. Of whieh thrce things being now coma to speak, I ara the leas rry, and so may you be too, if my voiee be so aunk, that I be hot heard; for, if [ had ail my time, and ail my strcngth, and all your patience reserved till now, what eould I say that eould beeome, what, that eould bave any propoion, to this knowledge, and this glory, and this face of Christ Jesus, there in the kingdom of heaven $ But yet be pleased to hear a word, of cach of these three xvorda; and first, of knowledge. In the attributes of God. we eousidcr hia knowled to ho principi«tn affendl dir(qene, the first proposer, and direetor; this should ho donc: and tllell his will to ha principium imperane, the first commander, this shall be donc; and then his power to bc principium eeequene, the first performer, this is done: this should be done, this shall be done, thia la done, expresses to us, thc knowledge, the will, and the power of God. Now wo shall be ruade partake of thc divine nature; and tho knowledge, and the will, and tho power of God, shall ha so far eommunieated to us t]lOl'e, as that we shall know ail that belongs to our happiness, and we shall haro a will to do, and  power to exute, whatever eonduees to that. And for the knowledge of angels, that la hot in them per eeeentiam, for whosoever knows so, as the emenee of the thing flows from him, knows all things, and that is a knowlMge pmper to God only: neither do the angels know per species, by thoso resultanees and speeies, whieh rise fln the object, and pass throngh the sense to the undersganding, for that la a deeeivable xvay, both hy the indisposition of thc organ, sometimes, and sometimes by thc depraxçtion of the judgment; and therefore,

1 PREAC:tIEL.,A.,-,ts,i', x'.i.,l.,, L«,,,,....... as the first is too high, this is too low a way for the angels. Some things the angels do know by the dignity of their nature, by their creation, which we know hot; as we know many things which inferior creatures do hot; and such things ail the angels, good and bad, know. Some thizzgs they know by the grace of their confirmation, by which they bave more given them, than they had by nature iz, their creation; and those things only the angels th.t stood, but ail they, do know. Some things they know by rcvclation, xvhen God is I)leaed to manifest them unto thcm; and so some of the angcls know tlzat, which the test, though conrmed, do hot know. ]y creation, they know as his subjects; by confirmation, they know as his servants; by revelation, they know as his council. Now, ErAmus icut a,yeli, says Christ, There we shall be as the angels: the knowledge which I bave by nature, shall bave no clouds; here it bath: that which I bave by grace, shall bave no reluctatiozz, no resistance; here it bath: that which I bave by revelation, shall lzave no suspicion, no jealousy; here it bath: sometimes it is hard to distinzish between a respiration from God and a suggestion from the devil. There out curiosity shall bave this noble satisfaction,,ve shall know how the angels know, by knowing as they know. We shall hot pass from author to author, as izi a grammar-sc|zoo], nor from art to art, as in an university; but, as that general which knighted his whole army, God shall create us ail doctors in a n, inute. That great library, those infinite volumes of the books of creatures, shall be taken away, quite away; no more nature; those reverend manuscripts, 'ritten with Godes own hand, the Scriptures tl,emselves, shall be taken away, quite away; no more preaching, no more reading of Scriptures; and that great sehoo]mistress, experience and obser'ation, sha|l be removed, no new thing to be donc; and in an instant, I shall know more, than they ail could reveal unto me. I shall know, hot only as I knov already, that a bee-hive, that an ant-hill is the saine book in 4ecimo se«to, as a kingdom is in folio, that a flower that lires but a day, is an abridgment of tht king, that lives out his threescore and ten years; but I shall know too, that ail these ants, and becs, and flowers, and kin[s, and kingdoms, howsoever they may be examples, and comparisons to one another, yet they are ail as